SECTION I. The Preparation. Mark 1:1-13

A. THE PREACHING OF JOHN THE BAPTIST. Ch. 1:1-8

1 The beginning of the gospel of Jesus Christ, the Son of God.

2 Even as it is written in Isaiah the prophet, Behold, I send my messenger before thy face. Who shall prepare thy way;

3 The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight;

4 John came, who baptized in the wilderness and preached the baptism of repentance unto remission of sins. 5 And there went out unto him all the country of Judæa, and all they of Jerusalem; and they were baptized of him in the river Jordan, confessing their sins. 6 And John was clothed with camel's hair, and had a leathern girdle about his loins, and did eat locusts and wild honey. 7 And he preached, saying. There cometh after me he that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose. 8 I baptized you in water; but he shall baptize you in the Holy Spirit.

Mark begins his Gospel with an account of the mission of John, who prepared the way for the coming of Jesus, and with a brief mention of the baptism and temptation of Jesus, which preceded his public ministry. These paragraphs are prefaced by a phrase which is full of meaning, and may possibly be taken as a title for the entire book: "The beginning of the gospel of Jesus Christ, the Son of God." There is only one gospel, and only one way in which it can begin. Of course we are justified in speaking, popularly, of "the four Gospels," and it is interesting to notice in what a different way each one opens; but, strictly speaking, the only "gospel" is the "good news" of salvation through Christ; and its first message to us is its call to repentance and its promise of life. We have, however, four accounts of this one announcement of "glad tidings," and we commonly call each of the books containing these accounts a "Gospel." Each was written with a slightly different purpose, and each has given us an original portrait of Christ. In Matthew we see the predicted King of the Jews, in Mark the royal Servant, in Luke the divine Man, in John the incarnate God. It is natural, therefore, that Matthew should open his narrative by tracing the geneology of Jesus to David the king, that Mark should begin with the public ministry of Jesus, that Luke should give us the narrative of his birth and infancy and boyhood, that John should give us a glimpse of his divine preexistence and eternal glory.

Of course, all wrote of the same Saviour, and all agreed as to the essential facts of his person and work. Over each of the four narratives it would have been correct to write: "The beginning of the gospel." The phrase, however, is peculiar to Mark; and the familiar titles which he adds are united in a way which is equally unique. They embody the facts concerning our Lord which are set forth by all the evangelists, but they form a combination not found elsewhere in the New Testament: "Jesus Christ, the Son of God." "Jesus" is a personal name; it was common among the Jews, being the same as "Joshua" and meaning "the salvation of Jehovah"; it was given to our Lord by divine appointment as appropriate to him who should "save his people from their sins." "Christ" is an official title; it is the Greek equivalent of the term "Messiah" and denotes "the Anointed One," who was prophesied as coming to restore Israel and to bring blessings to the world. "Son of God" is a phrase which expresses the divine nature of our Lord. He was not only a man, "Jesus"; not merely "the Christ," anointed by the Holy Spirit for his saving work; he was also one with God, absolutely unique in his being, and in his relation to the Father. This man "Jesus" of whom Luke speaks, this royal "Messiah" whom Matthew describes, this "Son of God" whom John teaches men to adore, this is the Person of whose saving work Mark is to write; and he declares that the "beginning" of his "good news" consists in the proclamation of the coming of Christ made by John the Baptist.

This proclamation is said to be in exact fulfillment of ancient prophecy: "Even as it is written in Isaiah the prophet, . . . John came." The reference is remarkable from the fact that Mark does not usually refer to the Old Testament, except in recording passages which were quoted by Jesus. Here he unites two similar predictions, one from Malachi and one from Isaiah; he names however, only the latter prophet, probably because the second quotation is of chief importance, and also, possibly, because Mark has ever in mind the portrait which Isaiah drew of the mighty "Servant of Jehovah."

Each quotation refers to a divine visitation, and to a preparation for the coming of the Lord; in the first, God was to come to his Temple in judgment; in the second, he was to come as the Deliverer of his people from the Captivity in Babylon. In both cases a messenger is sent to prepare the way before his coming. The figure of speech employed is taken from the custom of sending an officer before a monarch who was to make a royal journey, to level and mend the highways, in days when roads were few and in poor repair. Mark quotes these ancient prophecies to show that they found their real fulfillment in the advent of Christ, who came as the true Judge and Deliverer of his people. To prepare for his coming John was the divinely appointed messenger. His mission is closely identified with the prediction of "The voice of one crying in the wilderness," by the statement that "John came, who baptized in the wilderness," and he is sent to make ready "the way of the Lord," and to "make his paths straight" as he preaches "the baptism of repentance unto remission of sins." Thus both the place and the nature of his ministry show John to be the divinely predicted messenger who has been sent to prepare the people for the coming of Christ. The baptism he administered was an expression of repentance on the part of the recipient, and had in view the forgiveness of sins. Such a call to repentance was closely associated with the essential feature of the mission of John which consisted in heralding the advent of Christ; for pious Jews believed that the Messiah would come only when his people turned from their sins. It is quite as true to-day that sincere repentance must precede the blessings which Christ is ready to bring to the believing soul.

The success of John is indicated by the statement that "there went out unto him all the country of Judæa, and all they of Jerusalem; and they were baptized of him in the river Jordan." Of course there were many exceptions among the people, and particularly among the rulers; but Mark here pictures the multitudes as coming to John, and he prepares us for the crowds which, in this gospel story, we continually find thronging about the Master.

The appearance of John and his mode of life were in keeping with the serious and stern character of his work. His rude garment of "camel's hair" and his "leathern girdle" remind us of Elijah, whose power and poverty he likewise manifested. His food, which consisted of "locusts and wild honey," indicates the life of an ascetic who has withdrawn from the world in a protest against its follies and indulgences and sins.

The ministry of John, however, is summarized in his preaching or "heralding" the coming of Christ. This was the sum and substance of his work. "He preached, saying. There cometh after me he that is mightier than I, the latchet of whose shoes I am not worthy to stoop down and unloose." The superiority of this coming One consisted not only in his personal dignity and divine majesty, but also in the work he was to perform for his followers: "He shall baptize you in the Holy Spirit." John administered an external rite, Jesus would effect an inner change; the baptism of John symbolized moral cleansing, Jesus would secure purity of heart and life; John pledged the recipients of his baptism to break with sin, Jesus would deliver his followers from the guilt and power of sin; John brought men into contact with a material element, water, Jesus would bring them into spiritual fellowship with a divine Person; the act of John was momentary, the influence of Jesus would be abiding.

The ministry of John, nevertheless, was necessary, and it was glorious. Not only was his work foretold by divine prediction, not only did he come with the appearance and the power of Elijah, but his message embodied that of all the prophets in its call to repentance and its promise of a coming Deliverer. John did even more; his was the unique distinction of being able to proclaim that the Saviour was actually at hand. The followers of Christ to-day have a privilege even greater; by deed and word they can point men to the Christ who died for their sins, and who ever lives omnipotent to save.

B. THE BAPTISM OF JESUS. Ch. 1:9-11

9 And it came to pass in those days, that Jesus came from Nazareth of Galilee, and was baptized of John in the Jordan. 10 And straightway coming up out of the water, he saw the heavens rent asunder, and the Spirit as a dove descending upon him: 11 and a voice came out of the heavens, Thou art my beloved Son, in thee I am well pleased.

We can readily understand why the multitudes from Jerusalem and Judea, convicted by the searching messages of John, crowded about him to receive a "baptism of repentance unto remission of sins"; but why was it that Jesus, the sinless Son of God, "came from Nazareth of Galilee, and was baptized of John in the Jordan"? Surely Jesus confessed no fault, he was conscious of no sin; however, by submitting to the baptism of John, he identified himself with his people, as he did in all his earthly experiences, as he did supremely when he "bare our sins in his body upon the tree." By his baptism Jesus gave his sanction to the work of John and set his approval upon the repentance of the people.

Moreover, the baptism of John was not merely an expression of repentance; it was a promise and symbol of the pardon and new life which were to be made possible by the work of the coming Saviour. When Jesus submitted to baptism he dedicated himself to that work, he accepted the task, he declared that he was ready to serve, and "to give his life a ransom for many." Thus as the preaching of John was a proclamation of the ministry of Jesus, so the baptism of Jesus was his ordination to this ministry.

This is made more evident by the two events which immediately follow: "And straightway coming up out of the water, he saw the heavens rent asunder, and the Spirit as a dove descending upon him: and a voice came out of the heavens. Thou art my beloved Son, in thee I am well pleased." The word, "straightway," which is characteristic of this Gospel and occurs with remarkable frequency, here intimates the vital relation between the baptism of Jesus and these two significant events. In baptism, Jesus yielded himself to his task; the descent of the Spirit and the voice from heaven prepare him for his ministry. The former was an act of self-dedication; the manifestation of the Spirit and the voice of the Father consecrate him for his work, and assure him of his divine mission and Sonship. We are not to suppose that Jesus had not previously known the presence of the Spirit and the fullness of his power; but by this impressive event he is made to realize that for every demand of his opening ministry there will be a limitless supply of grace and strength. Then, too, the impressive event furnished to John a proof that Jesus was indeed the Christ whose coming he had heralded, while the dovelike symbol suggested, not only the presence of the Spirit, but also, the gentleness and innocence of the mighty Servant of God upon whom the Spirit rested in abiding power.

The voice from heaven may have been heard or understood by Jesus alone; but whatever its exact nature may have been, it was a witness to Jesus that the ministry upon which he was now entering was of divine appointment, and that he sustained to God a relation absolutely unique, as his beloved Son, upon whom God had set his divine favor.

It is true of the followers of Christ that, while they have ever with them the abiding presence of the Holy Spirit, nevertheless, when they yield themselves anew to the service of the Master, they are filled anew with his Spirit, and are supplied with all needed grace and power for every fresh ministry and task. To them also comes the assurance, borne by the Spirit to their spirits, that they are the children of God. The surrender to the divine will, shown by Jesus in his baptism, is the condition of that gift of the Spirit which imparts purity and meekness, and gives confidence in the loving Fatherhood of God.

C. THE TEMPTATION OF JESUS. Ch. 1:12, 13

12 And straightway the Spirit driveth him forth into the wilderness. 13 And he was in the wilderness forty days tempted of Satan; and he was with the wild beasts; and the angels ministered unto him.

The third of the events which precede the public ministry of Jesus is sketched with greatest brevity by Mark. However, he does not hide its importance. The preaching of John was a proclamation of this ministry, the baptism of Jesus was an ordination to his ministry, the temptation was an intimation of the conditions of his ministry and a final preparation for its experiences.

Within the compass of a single sentence, Mark pictures to us four different orders of beings with which Jesus is concerned, the Spirit, Satan, wild beasts, and angels. During his ministry, Jesus is to be empowered by the Spirit; he is to be opposed by Satan; he is to be Lord of all creatures, controlling even "the fish of the sea"; he is to be attended by angels.

The fact that he is filled with the Spirit does not keep him from being tempted, nor does his sinlessness make him insensible to evil solicitations. Among the followers of Christ none ever attains such spiritual heights that he cannot be assaulted by Satan, none ever becomes so perfect that he is beyond the reach of temptation.

There is something appropriate in the very name here given to the Tempter. In Matthew and Luke he is called the "devil," that is, the "Accuser"; here he is designated as "Satan" or the "Adversary." Mark is about to write the story of the mighty works of the Son of God, but in nearly every picture there will be a dark background of opposition, and we shall be made conscious of conflicting forces. It is most fitting therefore, that, just as the ministry of Jesus is being inaugurated, he meets in battle the malignant foe whose deeds he is to destroy, whose kingdom he is to overthrow.

The exact place of the temptation is not known; but as Jesus was already in the "wilderness" when he was baptized, we may conclude that the phrase, "straightway the Spirit driveth him forth Into the wilderness," intimates that, even contrary to his natural desire, he was "thrust forth" Into a place of still further desolation and loneliness, the dreariness and danger of which are still further emphasized by the graphic touch which Mark alone gives to the scene, "and he was with the wild beasts."

Nor does Mark relate the exact character of the temptation. As it so closely followed the manifestation of the Spirit and the voice from heaven, it was probably related to the new assurance which Jesus possessed of his divine mission and Sonship, yet It was far more than an experience of doubt; it was not merely a mental suggestion which originated with Jesus; our Lord was not his own tempter. The solicitation to evil came from that being, malign and mysterious, whose appearance here intimates that unseen world In the midst of which Jesus was ever moving. Against the Influences of such an unseen foe, we are told to be on our guard, we are warned that we should not be "ignorant of his devices."

As he closes this brief narrative, Mark refers to still another order of beings: "the angels ministered unto him." These superhuman messengers of God are not to have a place in the narrative, at least until we stand by the empty tomb; but their mention here, guarding, keeping, serving Jesus, during the long days of his temptation, suggests that during all the scenes that follow they are to be his unseen, heavenly attendants. For our encouragement and comfort we are assured that they are "all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation."

As to the issue of the temptation Mark has nothing to say. No word is necessary. For the Son of God victory was certain; as it is for all those who truly trust him. However, the very silence, as to the nature of the conflict and the method of triumph, thrusts us forward Into the narrative; the opposing forces are clearly before us and we are eager to see how their continual meeting will result. We are ready for the story of the public ministry of our Lord.